Details, Details, Details!

And Moshe spoke to the entire congregation of Bnai Yisrael saying: This is that which Hashem has commanded saying, “Take from you an offering to Hashem. Every person whose heart moves him should bring the offering to Hashem – gold, silver, and brass.” (Sefer Shemot 35:4-5)

1. The Written and Oral Laws

The Torah includes 613 commandments. In many instances a commandment is presented by the Torah in a single passage. For example, we are commanded to recite kiddush with the entry of Shabbat. Kiddush is a short pronouncement that acknowledges the sanctity of Shabbat. This commandment is derived from a single passage in the Decalogue. The passage does not provide any details regarding the manner in which the commandment is to be preformed. It merely sets forth a very general instruction to “recall Shabbat”. The content of the kiddush is not indicated by the Torah. Neither does the Torah reveal that kiddush should be recited with the entrance of Shabbat. From where are these essential details derived?

Many of the details are provided by the Oral Law. What is the Oral Law? Moshe received at Sinai the Written Law and the Oral Law.   The Written Law composes the text of the Torah. Hashem dictated this text word-by-word to Moshe and he precisely recorded Hashem’s communication. What is the relationship between the Written and Oral Laws?

Most of the mitzvot are presented in the Torah without detail or specific instructions. We are commanded to perform the commandment. Yet, the essential details required to execute the commandment are missing from the Torah’s presentation. How, then, are we to fulfill our obligation?

The Written Law was given to Moshe with an oral commentary. This commentary is the Oral Law. The commentary provides the essential details needed to fulfill the mitzvot. In general, the Written Law recorded in the Torah provides a brief reference to each mitzvah and the Oral Law provides the essential details required to perform the commandment.

Moshe was directed to preserve the oral character of the Oral Law. He was forbidden from recording it. Instead, the Oral Law was to be a verbal tradition that would be transmitted throughout the generations from teacher to student. Eventually, the preservation of the Oral Law required that it too be given written form. The process of committing the Oral Law to writing began with the recording of the Mishne. This was followed by the recording of the Gemara.

In short, generally, the mitzvot of the Torah are only briefly referenced in the Torah. The details are provided by the Oral Law.

2. The detail in the Torah’s treatment of the mishcan

The Torah’s treatment of the mishcan – the tabernacle – is an exception to this format. The mitzvah to create the mishcan is outlined by the Torah in detail. In Parshat Terumah and Parshat Tetzaveh, the Torah describes the instructions given to Moshe. The design of the structure, its components, and the garments of the kohen gadol – the high priest – are all presented with elaborate detail. In Parshat VaYakhel the Torah describes the execution of these instructions. This narrative is introduced by the above passage. In other words, the Torah does not merely state that the mishcan, its components, and the vestments of the kohen gadol were created as prescribed. The Torah provides a detailed description of the fabrication and repeats many of the details that were previously enumerated. What is the message in this detailed and repetitive treatment of the mitzvah?

The impression that is communicated by all of this detail is that these details are enormously important. The message can be simply stated: The mishcan is all about attention to an elaborate system of details.

This raises a basic and important question. Why are all of these details necessary? We are commanded to create a mishcan. Why is it necessary for the Torah to dictate every detail of this commandment? Why could not the Torah command us to create the mishcan and leave to us the details of its design?

This issue is not limited to the commandment to build the mishcan. Many other commandments are also formulated with an astounding level of detail. An obvious example is the obligation to pray to Hashem. In order to fully perform this commandment, we must follow an elaborate system of prayer that is composed by the Torah and the Sages. One cannot perform this commandment by simply addressing Hashem and petitioning Him for one’s needs and desires.

And he made the sacred oil of anointing and the pure incense – the product of a perfumer. (Sefer Shemot 37:29)

3. The specific formulation of the incense offered in the mishcan

Two altars were located in the in the mishcan. The larger altar was located in the courtyard of the mishcan. This courtyard was an area in front of the entrance of the mishcan that was enclosed by curtains. This larger altar was used for almost all of the sacrifices. The second altar was much smaller. It was located inside the mishcan. This altar was used exclusively for burning incense.

The above passage states that the incense was formulated as required. These requirements are very detailed. The Torah provides some of the details of its formulation. The Oral Torah provides additional detail. The specific ingredients and their quantities are stipulated by halachah. No deviation from this precise formulation is acceptable.

Gershonides asks two important questions. What is special about this formulation? Why does the Torah prescribe this specific formulation and no other? His response to this question is fascinating. He explains that we should not assume that this specific formulation has some unique characteristic. He acknowledges that – in theory – the Torah could have specified an alternative set of ingredients and proportions. This alternative formulation would have been as satisfactory as the one that is specified by the Torah. The Torah’s objective is simply to require a single specific appropriate formulation. The specific formulation that the Torah has selected for the incense may be completely arbitrary.

An example will help explain Gershonides’ view. A few moments ago I opened the fruit bin in our refrigerator and selected an apple. The bin held a number of apples. I could have selected any one of them. Why did I select this apple and not one of the others? Well, I had no reason for selecting this apple from among the others. I wanted one apple. So, arbitrarily I selected one. Similarly, the Torah’s objective was to establish a specific formulation for the incense. Its selection of one specific formulation from among all the possible appropriate formulations does not suggest that it has special meaning and significance.

4. A novel perspective on the importance of details

Of course, this leads to Gershonides’ second question. Why did the Torah specify any formulation? Why did the Torah not leave to our discretion the specific formulation? Could not the Torah have instructed us to offer the incense and leave it to us to determine the formulation?

In response to this question, Gershonides offers an important observation and novel solution. He suggests that the more exalted an object or an activity, the more specific it is in its details. Before considering the application of this principle to halachah, let’s consider an example from everyday life.

A person is considering two restaurants for his dinner. Both have varied menus and share some selections. One is an elegant restaurant. In the other restaurant the customers pick up their food from the counter and find a table in the seating area. Setting aside the differences in ambiance, how do these two establishments differ? The chef in the elegant restaurant considers each main course and selects a few appropriate side-dishes that enhance the patron’s experience. He places the elements of the meal on the diner’s plate with care. He gives consideration to the placement of each item and even to the combinations of colors. It is this attention to detail that distinguishes the two establishments.

Gershonides suggests that a similar dynamic exists in halachah. Every mitzvah is a sacred activity. We should expect it to be characterized by a degree of detail consistent with the exalted nature of a sacred activity. The attention to detail assures that the mitzvah-activity is performed in precisely the manner that fulfills the objective of the commandment.

Let us return to the example of prayer. The attention to detail assures that the activity accomplishes its goals and objectives. When these details are carefully observed the activity is transformed. It is no longer a simplistic or even primitive encounter with the supernatural. It becomes a moving encounter with the Creator. The petitioner is reminded of the most fundamental elements of our relationship with Hashem and approaches Hashem from a humble and enlightened perspective.

Now, the detailed requirements for the formulation of the incense are explained. Perhaps, some other formulation would also provide an appropriate fragrance. Nonetheless, some specific formulation is dictated by halachah. The incense is offered upon the altar to Hashem. We should expect this sacred activity to be characterized by attention to detail. This detail assures that the activity achieves its goals and objectives.

5. Reconsidering the details of the mishcan’s design

Why does the Torah place enormous emphasis upon the details of the mishcan’s design? According to Gershonides this emphasis is to be expected. The mishcan was to serve as the sanctuary of Hashem. His presence would be expressed in the mishcan. It was to be the most sacred and exalted structure created by humanity. The details are a reflection of this exalted nature and sacred character. These details transform the mishcan. The careful design of each element renders it uniquely fit for its function.

6. Halachah’s many details

The details of halachah are sometimes a challenge for us. The proper performance of a mitzvah requires attention to its details. As explained, it is often the most important mitzvot that are the most detailed in their requirements. We have occasionally experienced frustration in our quest to meet the numerous requirements for the proper performance of a mitzvah. However, as Gershonides explains, these details are a reflection of the special nature of the mitzvah-act. It expresses its exalted nature and sacredness.